And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Mungu akawa pamoja na mvulana; akakua, akaishi nyikani, akawa mpiga upinde. Mwanzo 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Ismaeli akawa mpiga mishale, jambo ambalo ni ishara ya vita, na ishara ya hukumu ya utekelezaji inayoletwa dhidi ya Roma.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Sauti ya wale wakimbiao na kuokoka kutoka katika nchi ya Babeli, ili kutangaza katika Sayuni kisasi cha Bwana Mungu wetu, kisasi cha hekalu lake. Kusanyeni pamoja wapiga mishale dhidi ya Babeli; ninyi nyote mpindao upinde, pigeni kambi kuizunguka pande zote; asitoroke mtu yeyote; mlipeni kwa kadiri ya kazi yake; kulingana na yote aliyoyatenda, mtendeni hivyo; kwa maana amejivuna dhidi ya Bwana, dhidi ya Mtakatifu wa Israeli. Yeremia 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Wapiga mishale humlipa Babeli kwa kadiri ya matendo yake, na malipo hayo huanza wakati wa sheria ya Jumapili inayokuja hivi karibuni, pamoja na sauti ya pili ya Ufunuo sura ya kumi na nane, wakati hukumu ya utekelezaji inayoendelea ya Babeli inaanza.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika mpaka mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama vile alivyowalipa ninyi, nanyi mlimrudishie maradufu kwa kadiri ya matendo yake; katika kikombe alichokijaza, mjazeni mara mbili. Kwa kiasi alivyotukuza nafsi yake na kuishi kwa anasa, kwa kiasi hicho mpe mateso na huzuni; kwa kuwa amesema moyoni mwake, Nimeketi kama malkia, si mjane, wala sitaona huzuni. Ufunuo 18:4-7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Ismaeli na mama yake Hagara walizuiliwa kurithi haki ya mzaliwa wa kwanza, na wakafukuzwa. Hivyo, wivu ukawa msukumo wa kinabii wa Uislamu, na vita yakawa shughuli yao ya kinabii. Tajwa la kwanza linajumuisha zuio walilowekewa Ismaeli na mama yake na Sara, na “kuzuiliwa” kwao kukawa sifa kuu ya kinabii ya Uislamu kote katika Neno la Mungu na katika historia. Wazao wa Ismaeli walikuwa wawe watu wa mwitu, ambao mkono wao uko dhidi ya kila mtu, na sifa yao ya mwitu inaakisiwa na punda mwitu wa Kiarabu, wa jamii ya farasi. Hivyo, vita vya Kiislamu vya ole wa kwanza na wa pili vinaonyeshwa kama wapiganaji waliopanda farasi wenye hasira.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Uislamu ni ujumbe wa mvua ya masika, na inafaa tu kwamba Ole tatu ziwakilishe mistari mitatu mahususi ya kinabii, kwa kuwa mbinu ya mvua ya masika ni "mstari juu ya mstari." Wakati sifa za kinabii za mistari miwili ya kwanza zinapounganishwa, zinaanzisha mstari wa Ole la tatu. Mistari yote mitatu ya kinabii inaonyesha kipindi cha kutiwa muhuri kwa elfu mia arobaini na nne. Mistari hiyo mitatu inawakilisha kipindi cha kumiminwa kwa mvua ya masika, kwa kuwa mvua ya masika ilianza kunyunyiza ilipowasili Ole la tatu mnamo Septemba 11, 2001.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Kipindi cha kutiwa muhuri kiliwakilishwa pia na kipindi kilichoanza tarehe 11 Agosti 1840 na kuishia kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba 1844. Kipindi hicho cha muda pia kiliwakilishwa katika Habakuki sura ya pili. Historia ya Wamileraiti ilitimiza Habakuki sura ya pili, na hivyo ilianza wakati malaika alishuka tarehe 11 Agosti 1840, na ikaisha wakati malaika wa tatu aliwasili tarehe 22 Oktoba 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Sura ya pili ya Habakuki inaonyesha kuwa mwishoni mwa maono, maono “yatasema.” Katika mstari wa tatu wa sura ya kumi ya Ufunuo, malaika alipaza sauti (alinena) kwa sauti kuu, na tarehe 22 Oktoba 1844 malaika yuleyule akaapa (alinena) kwamba “hakutakuwa tena na wakati.” Mlinzi wa Habakuki katika mstari wa kwanza wa sura ya pili anawekwa tarehe 11 Agosti 1840, kwa maana ndipo walinzi wanapaza sauti zao.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Katika uasi wa 1888, ambao Dada White anatambua kuwa unawakilisha malaika wa Ufunuo kumi na nane ambaye alipaswa kuutia nchi nuru kwa utukufu Wake, walinzi (Jones na Waggoner) walinua “sauti” zao kama baragumu, kuwaonyesha watu wa Mungu makosa yao, kwa kuwa ujumbe wao ulikuwa ujumbe kwa Laodikia. Tarehe 11 Septemba 2001, ambayo iliashiriwa na historia ya 1888, Bwana aliwaongoza watu Wake wa siku za mwisho kurudi kwenye njia za kale za Yeremia, ambapo walinzi hawakusikilizwa. Kushuka kwa malaika kunaashiria kuwasili kwa walinzi kikinabii.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

“Sauti” iliyowasili tarehe 11 Agosti 1840 ilitolewa kupitia walinzi, na Yeremia aliambiwa kwamba ikiwa angerudi katika imani yake na kumtumaini Mungu baada ya kuvunjika moyo kwake, angekuwa kinywa cha Mungu. Maono yaliyokuwa yamechelewa yalipowasili hatimaye tarehe 22 Oktoba 1844, “yalinena.” Kipindi cha Habakuki sura ya pili, ambacho kilitimia katika historia ya Wamillerite, kinaonyesha kipindi cha kutiwa muhuri kwa wale mia arobaini na nne elfu.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Ni muhimu kutambua kwamba kuanzia tarehe 11 Agosti 1840 hadi tarehe 22 Oktoba 1844 kunaonyesha kutiwa muhuri kwa wale elfu mia arobaini na nne, ambacho ndicho kipindi ambacho mvua ya mwisho inamiminwa. Ni muhimu ujumbe wa mvua ya mwisho utambuliwe kwa mbinu ya “mstari juu ya mstari.” Kipindi hicho maalum cha kutiwa muhuri kwa wale elfu mia arobaini na nne kimewakilishwa mara kwa mara katika mistari ya kinabii, na ndivyo ilivyo katika Habakuki sura ya pili, ambayo Dada White anaitambua moja kwa moja kuwa imetimizwa katika historia ya Wamillerite. Pia hufundisha mara kwa mara kwamba historia ya Wamillerite inarudiwa katika historia ya wale elfu mia arobaini na nne.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

Pamoja na unabii ambao walikuwa wameuchukulia kuwa unahusu wakati wa ujio wa pili, kulikuwa na mafundisho yaliyowekwa mahsusi kuendana na hali yao ya kutokuwa na uhakika na kusubiri kwa wasiwasi, na yaliwatia moyo wasubiri kwa subira kwa imani kwamba kile ambacho kwa sasa kilikuwa giza kwa uelewa wao kingefanywa wazi kwa wakati ufaao.

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

Miongoni mwa maneno haya ya kinabii palikuwapo lile la Habakuki 2:1-4: 'Nitasimama katika zamu yangu ya ulinzi, na nijiweke juu ya mnara; nami nitaangalia ili nione atakayoniambia, na nitakachojibu ninapokosolewa. Bwana akanijibu, akasema, Andika maono, uyafanye wazi juu ya vibao, ili asomaye ayasome kwa mbio. Kwa maana maono hayo bado ni kwa wakati uliowekwa; lakini mwishoni yatatamka, wala hayatasema uongo; ingawa yatakawia, yangoje; kwa maana hakika yatakuja, wala hayatakawia. Tazama, nafsi yake iliyojaa majivuno si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake.'

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

"Mapema kama mwaka 1842 agizo lililotolewa katika unabii huu la 'kuandika maono, na kuyaweka wazi juu ya mbao, ili aisomaye apate kukimbia,' lilimshawishi Charles Fitch kuandaa chati ya kinabii ili kuonyesha maono ya Danieli na Ufunuo. Kuchapishwa kwa chati hii kulichukuliwa kuwa utimilifu wa agizo lililotolewa na Habakuki. Hata hivyo, wakati huo hakuna aliyegundua kwamba kuchelewa kunakoonekana katika kutimia kwa maono - kipindi cha kusubiri - kumeonyeshwa katika unabii huohuo. Baada ya kuvunjika moyo, andiko hili lilionekana kuwa lenye maana sana: 'Maono bado yapo kwa wakati uliowekwa, lakini mwishoni yatasema, wala hayatasema uongo; yajapokawia, yangojeeni; kwa kuwa hakika yatakuja, wala hayatakawia... Mwenye haki ataishi kwa imani yake.'"

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

Sehemu ya unabii wa Ezekieli pia ilikuwa chanzo cha nguvu na faraja kwa waamini: ‘Neno la Bwana likanijia, kusema, Mwana wa binadamu, huo mithali mlio nao katika nchi ya Israeli ni upi, mnaosema, Siku zinakawia, na kila maono hayatimia? Basi waambie, Hivi ndivyo asemavyo Bwana Mungu. . . . Siku ziko karibu, na utimilifu wa kila maono. . . . Nitasema, na neno nitakalolinena litatimia; halitacheleweshwa tena.’ ‘Watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali. Kwa hiyo waambie, Hivi ndivyo asemavyo Bwana Mungu; Hata mojawapo ya maneno Yangu halitacheleweshwa tena, bali neno nililolinena litatendeka.’ Ezekieli 12:21-25, 27, 28. Pambano Kuu, 391-393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Wamileraiti hawakuona tu kwamba walikuwa wakitimiza mfano wa wanawali kumi, na Habakuki sura ya pili, bali pia waliongozwa kuona kwamba historia ambayo walikuwa wakitimiza unabii huu ilikuwa pia utambulisho wa Ezekieli wa historia hiyo hiyo, ambapo "utimilifu wa maono yote" ulipaswa kutimia. Mfululizo wa historia unaowakilisha kutiwa muhuri kwa wale elfu mia arobaini na nne ndipo utimilifu wa maono yote hutimia!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Mistari inayowakilisha vipindi vya mvua ya mwisho na vya kutiwa muhuri kwa wale elfu mia moja arobaini na nne huletwa pamoja ili kuthibitisha kwamba historia ya kinabii daima ina saini ya Alfa na Omega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Historia ya Wamilleraiti huanza na sauti ya malaika wa Ufunuo sura ya kumi, na kuishia na sauti ileile. Septemba 11, 2001 huanza na sauti ya kwanza ya Ufunuo sura ya kumi na nane, na kuishia na sauti ya pili ya Ufunuo sura ya kumi na nane. Habakuki sura ya mbili huanza na sauti ya walinzi, na kuishia na sauti ya mlinzi wa Yeremia. Ole wa kwanza huanza na Mohammed, na kuishia na Mohammed wa Pili. Ole wa pili huanza na kuachiliwa kwa malaika wanne wa Uislamu na kuishia na kuzuiliwa kwa Uislamu.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Mbinu ya mvua za mwisho ni ile ya Isaya ya “mstari juu ya mstari”, na mistari inayoletwa pamoja ili kutambua na kuthibitisha ujumbe wa mvua za mwisho daima huonyesha alama ya Alfa na Omega. Ole wa kwanza wa Ufunuo sura ya tisa unaanza na Mohammed na kuishia kwa Mohammed wa Pili. Kipindi hicho kimegawanywa katika aina mbili za vita, ya kwanza ikiwa ni mashambulizi yasiyo na mpangilio dhidi ya Roma yaliyoanza kwa nguvu chini ya Abubakar, kisha kipindi cha miaka mia moja na hamsini ambacho vita vya kwanza vilivyopangwa vya Uislamu vilitekelezwa.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Miaka mia moja na hamsini inawakilishwa na unabii wa wakati wa “miezi mitano”. Ole wa pili pia una unabii wa wakati ambao ni miaka mia tatu na tisini na moja na siku kumi na tano. Kwa hiyo, kwa kuwa muundo wa kinabii wa ole wa kwanza na wa pili hulinganisha mwisho na mwanzo, unajumuisha mgawanyiko kati ya kutiwa muhuri na kipindi maalum cha wakati. Mchakato wa kutiwa muhuri unawakilishwa mwanzoni mwa historia ya ole wa kwanza, na unawakilishwa mwishoni mwa ole wa pili.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Kinachofuata kutiwa muhuri kulikotajwa katika mstari wa nne, katika ole la kwanza, ni "miezi mitano" (miaka mia moja na hamsini). Hiyo miezi mitano imetajwa mara mbili, mara moja katika mstari wa tano na tena katika mstari wa kumi. Kinachotangulia mchakato wa kutiwa muhuri wa Agosti 11, 1840 hadi Oktoba 22, 1844 katika ole la pili ni unabii wa "saa, siku, mwezi na mwaka" (miaka mia tatu tisini na moja na siku kumi na tano), wa mstari wa kumi na tano. Pamoja, katika mfululizo mmoja usiokatika, tarumbeta ya tano na ya sita zinaanza na kuishia kwa mfano wa mchakato wa kutiwa muhuri.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Kama mistari miwili, inapotekelezwa kwa "mstari juu ya mstari" inabainisha mwanzo na mwisho uliowekwa alama na Mohammed wa kwanza na Mohammed wa pili. "Mstari juu ya mstari," inaainisha vipindi viwili tofauti katika kila mstari, vinavyotokana na kila mstari kuwa na unabii wa wakati. Katika historia ya ole wa kwanza, Uislamu ulipaswa "kuumiza" Roma, na katika ole wa pili, ulipaswa "kuua" Roma. Ole wa kwanza ulikuwa vita vya mikuki, panga na mishale, na ole wa pili uliingiza baruti kama silaha.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

Aya 10. Nao walikuwa na mikia kama ya nge, na kulikuwa na miiba katika mikia yao; na nguvu zao zilikuwa za kuwadhuru watu kwa muda wa miezi mitano. 11. Nao walikuwa na mfalme juu yao, aliye malaika wa shimo lisilo na mwisho, ambaye jina lake kwa lugha ya Kiebrania ni Abadoni, bali kwa lugha ya Kigiriki jina lake ni Apolioni.

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

Hadi sasa, Keith ametupatia vielelezo vya kupigwa kwa tarumbeta tano za kwanza. Lakini sasa yatupasa tumuage, na tuendelee na matumizi ya kipengele kipya cha unabii kilichotambulishwa hapa; yaani, vipindi vya kinabii.

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

Nguvu yao ilikuwa ya kuwadhuru wanadamu kwa miezi mitano.—1. Swali linaibuka, Ni watu gani ndio walikusudiwa kuwadhuriwa kwa miezi mitano?—Bila shaka ni hao hao ambao baadaye walipaswa kuwaua (tazama aya ya 15); ‘sehemu ya tatu ya wanadamu,’ au theluthi ya Dola la Kirumi—sehemu yake ya Kigiriki.

“2. When were they to begin their work of torment? The 11th verse answers the question.

2. Walitakiwa kuanza lini kazi yao ya mateso? Aya ya 11 inajibu swali hilo.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

(1) 'Walikuwa na mfalme aliye juu yao.' Kuanzia kifo cha Mohammed hadi karibu mwisho wa karne ya kumi na tatu, Waislamu waligawanyika katika makundi mbalimbali chini ya viongozi kadhaa, bila serikali ya kiraia ya jumla iliyowaongoza wote. Karibu mwisho wa karne ya kumi na tatu, Uthman alianzisha serikali ambayo tangu hapo imejulikana kama serikali ya Uthmani, au himaya ya Uthmani, ambayo ilikua hadi ikaenea juu ya makabila makuu yote ya Waislamu, ikiwaunganisha kuwa ufalme mmoja mkubwa.

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

(2) Tabia ya mfalme. ‘Ambaye ni malaika wa shimo lisilo na mwisho.’ Malaika humaanisha mjumbe, mtumishi, awe mwema au mbaya, na si daima kiumbe wa kiroho. ‘Malaika wa shimo lisilo na mwisho,’ yaani kiongozi mkuu wa dini iliyotoka humo ilipofunguliwa. Dini hiyo ni Uislamu, na Sultani ndiye kiongozi wake mkuu. ‘Sultani, au Grand Seignior, kama anavyoitwa kwa majina hayo bila tofauti, pia ni Khalifa Mkuu, au kuhani mkuu, akiunganisha ndani ya nafsi yake hadhi ya juu kabisa ya kiroho na mamlaka ya juu kabisa ya kidunia.’-World As It Is, p.361.

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

"(3) Jina lake. Kwa Kiebrania, 'Abadoni,' mwangamizi; kwa Kigiriki, 'Apolioni,' anayefutilia mbali, au anayeangamiza. Akiwa na majina mawili tofauti katika lugha mbili, ni dhahiri kwamba kinachokusudiwa kuwakilishwa ni tabia yake, badala ya jina la mamlaka hiyo. Ikiwa hivyo, kama ilivyoelezwa katika lugha zote mbili, yeye ni mwangamizi. Ndivyo ilivyokuwa daima tabia ya serikali ya Uthmaniyya."

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

Lakini Othman alifanya shambulio lake la kwanza dhidi ya Himaya ya Kigiriki lini?—Kulingana na Gibbon, Decline and Fall, n.k., 'Othman aliingia kwa mara ya kwanza katika eneo la Nicomedia tarehe 27 Julai 1299.'

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

Hesabu za baadhi ya waandishi zimejikita katika dhana kwamba kipindi kinapaswa kuanza na kuanzishwa kwa Dola ya Uthmani; lakini hili ni kosa dhahiri; maana walitarajiwa si tu kuwa na mfalme juu yao, bali pia kuwatesa watu kwa miezi mitano. Lakini kipindi cha mateso kisingeweza kuanza kabla ya shambulio la kwanza la watesi, ambalo, kama ilivyotajwa hapo juu, lilikuwa tarehe 27 Julai, 1299.

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

Hesabu ifuatayo, iliyotegemea msingi huu wa kuanzia, ilifanywa na kuchapishwa katika kazi iliyoitwa Christ's Second Coming, etc., iliyoandikwa na J. Litch, mnamo mwaka 1838.

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

"'Na nguvu zao zilikuwa za kuwadhuru wanadamu miezi mitano.' Hadi hapa ndipo agizo lao lilifika, kuwatesea kwa uvamizi na uporaji wa mara kwa mara, bali si kuwaangamiza kisiasa. 'Miezi mitano,' siku thelathini kwa mwezi, hutupatia siku mia moja na hamsini; na siku hizi, kwa kuwa za mfano, zinaashiria miaka mia moja na hamsini. Kuanzia 27 Julai 1299, miaka mia moja na hamsini hufikia 1449. Katika kipindi chote hicho Waturuki walihusika katika vita vilivyokaribia kuwa vya kudumu dhidi ya milki ya Kigiriki, lakini bado bila kuishinda. Walinyakua na kushikilia majimbo kadhaa ya Kigiriki, lakini bado uhuru wa Wagiriki ulidumishwa huko Konstantinopoli. Lakini mnamo 1449, mwisho wa miaka mia moja na hamsini, kulikuja mabadiliko, ambayo historia yake itapatikana chini ya tarumbeta ifuatayo." Uriah Smith, Daniel na Ufunuo, 505-507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uriah Smith ananukuu hesabu ya Josiah Litch ya miaka mia moja na hamsini, ambayo, inapokamilika, inawakilisha mwanzo wa unabii wa miaka mia tatu na tisini na moja na siku kumi na tano katika Tarumbeta inayofuata. Akitoa maoni juu ya utabiri wa Litch kuhusu hizi nyakati mbili za unabii zilizounganishwa, Dada White alinakili:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

"Mnamo mwaka 1840 utimizaji mwingine wa ajabu wa unabii ulizua shauku kubwa kote. Miaka miwili kabla, Josiah Litch, mmoja wa wahubiri wanaoongoza waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, uliotabiri anguko la Dola ya Ottoman. Kulingana na mahesabu yake, mamlaka hii ilitarajiwa kupinduliwa . . . tarehe 11 Agosti, 1840, wakati ambapo nguvu ya Ottoman huko Constantinople ingetarajiwa kuvunjika. Na hili, ninaamini, litaonekana kuwa hivyo.'"

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Ole wa kwanza na wa pili vimeunganishwa na unabii miwili wa wakati uliohusiana kwa karibu. Ole wa kwanza unaanza kwa mfano wa kutia muhuri, na ole wa pili unamalizika na historia ya Agosti 11, 1840 hadi kupigwa kwa baragumu la saba mnamo Oktoba 22, 1844, ambayo pia ni mfano wa kutia muhuri. Mwanzo na mwisho vimebeba alama ya Alfa na Omega, kwa sababu, kama ilivyo katika historia ambayo Kristo alithibitisha agano kwa juma moja, kipindi hicho kimegawanywa katika sehemu mbili. Kipindi cha kwanza kinaanza na Mohammed wa kwanza, na kinaishia na Mohammed wa pili. Kipindi cha pili kinaanza na "sauti itokayo katika pembe nne za madhabahu ya dhahabu iliyo mbele za Mungu," na kinaishia na "sauti" ya Kristo, akiapa "kwa yeye aishiyeko hata milele na milele, aliyeziumba mbingu na vyote vilivyomo, na nchi na vyote vilivyomo, na bahari na vyote vilivyomo, ya kwamba hapatakuwapo muda tena."

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

"Swali lolote ambalo Shetani anaweza kuliamsha akilini ili kuleta shaka kuhusu historia kuu ya safari za kale za watu wa Mungu litampendeza yule mkuu wa kishetani na ni kosa mbele za Mungu. Habari za Bwana kuja upesi kwa nguvu na utukufu mkuu katika ulimwengu wetu ni kweli, na mnamo mwaka 1840 sauti nyingi ziliinuliwa kuitangaza." Manuscript Releases, juzuu ya 9, 134.